Often translated simply as "logic," the Sanskrit word nyāya means "rule of reasoning" or "method of reasoning." Texts from the school of classical Indian philosophy that bears this name are concerned with cognition, reasoning, and the norms that govern rational debate. This translation of selections from the early school of Nyāya focuses on its foundational text, the Nyāya-sūtra (c. 200 CE), with excerpts from the early commentaries. It will be welcomed by specialists and non-specialists alike seeking an accessible text that both represents some of the best of Indian philosophical thought and can be integrated into courses on Indian philosophy, religion, and intellectual culture.

In the first of these two stories, Moose picks up some fallen apples in the garden before making a nice lunch for Mouse. Unfortunately, he leaves both the bags on Mouse's doorstep! In the second story, Moose and Mouse decide to go camping. But, as it is so dark, do they know where to pitch their tent?

As a system of realism, the Nyëya deserves special study to show that Idealism was not the only philosophical creed of ancient India. This book is an attempt to give a complete account of the Nyëya theory of knowledge in comparison with the rival theories of other systems, Indian and Western, and critical estimation of its worth. Though theories of knowledge of the Vedënta and other schools have been partially studied in this way by some, there has as yet been no such systematic, critical and comparative treatment of the Nyëya epistemology, The importance of such a study of Indian realistic theories of knowledge can scarcely be overrated in this modern age of Realism.

Interpretative study of Nyāyasūtra of Gautama, aphoristic work on Nyaya philosophy; includes Nyāyasūcinibandha Sanskrit commentary by Vācaspatimiśra, fl. 976-1000.

This is a reprint of the English Translation of the Nyaya Sutras of Gautama by Mm. Dr. Ganganatha Jha, the versatile Sanskrit scholar who will ever be remembered for his dedicated and selfless pioneer work and immense contribution in the field. The work was first published serially in the Indian Thought (Vols. IV-XI), a quarterly journal devoted to Sanskrit learning, over a period of eight years from 1912 to 1919. Dr. Jha's translation covers a large field and includes, besides the original Sutras of Gautama, the Bhasya of Vatsyayana and the Vartika of Uddyotakara in full as well as relevant notes from Vacaspati Misra's Nyayavartika-tatparyatika, Udayana's Tatparyaparisuddhi and Raghutama's Bhasyacandra. The work naturally became enormous in bulk and it is not surprising that it took for its completion so many years and so much energy of the author and as many as 1800 pages in print. This reprint of the great work is issued in response to the increasing demand of the scholars.

In this study of the Nyaya Philosophy as propounded by Gautama and explained by Vatsyayana and Uddyotakara, the author has examined the empirical foundations of its theory of cognition and proof and the validity of the conclusions based on them. The analysis reveals that the Nyaya theory does not warrant the nature, career and destiny of the self (atman). The conceptual framework rests upon the questionable assumption that not only is the experience of the expert (apta) incorrigible but his communication of that experience is authentic. The framework can only be understood in its social context. The author maintains that Indian religious and philosophical thought must be judged not only in the light of criteria generally accepted in these fields but also in the broad perspective of the social and intellectual background of the thinkers usually regarded as rsis beyond the pale of society. The study is both a challenge to the traditional presentation of the Indian cultural heritage and a constructive hypothesis for further research and reappraisal on new lines.

A commentary on Bādarayaṇa's Brahmasūtra.